to dissolve." This
is an abridgement of part of the reasons Mr. Hooker gives for his
justification of this his opinion, for which he was excepted against
by Mr. Travers.

[Sidenote: Answers to Travers]

Mr. Hooker was also accused by Mr. Travers, for that he in one of his
Sermons had declared, "That he doubted not but that God was merciful
to many of our forefathers living in Popish superstition, for as much
as they sinned ignorantly;" and Mr. Hooker in his Answer professeth
it to be his judgment, and declares his reasons for this charitable
opinion to be as followeth.

But first, he states the question about Justification and Works, and
how the foundation of Faith without works is overthrown; and then he
proceeds to discover that way which natural men and some others
have mistaken to be the way, by which they hope to attain true and
everlasting happiness: and having discovered the mistaken, he proceeds
to direct to that true way, by which, and no other, everlasting life
and blessedness is attainable. And these two ways he demonstrates
thus;--they be his own words that follow:--"That, the way of Nature;
this, the way of Grace; the end of that way, Salvation merited,
pre-supposing the righteousness of men's works; their righteousness,
a natural ability to do them; that ability, the goodness of God, which
created them in such perfection. But the end of this way, Salvation
bestowed upon men as a gift: pre-supposing not their righteousness,
but the forgiveness of their unrighteousness, Justification; their
justification, not their natural ability to do good, but their hearty
sorrow for not doing, and unfeigned belief in Him, for whose sake
not-doers are accepted, which is their Vocation; their vocation, the
election of God, taking them out of the number of lost children:
their Election, a Mediator in whom to be elected; this mediation,
inexplicable mercy: this mercy, supposing their misery for whom He
vouchsafed to die, and make Himself a Mediator."

And he also declareth, "There is no meritorious cause for our
Justification, but Christ: no effectual, but his mercy;" and says
also, "We deny the grace of our Lord Jesus Christ, we abuse, disannul
and annihilate the benefit of his passion, if by a proud imagination
we believe we can merit everlasting life, or can be worthy of it."
This belief, he declareth, is to destroy the very essence of our
Justification; and he makes all opinions that border upon this to
be very dan